The important thing is that the life of the eternal Buddha who is one with the eternal Law expresses itself in wholehearted human conduct, which includes deeds, words and thoughts. In the process of teaching the Law and overcoming great persecution, Nichiren Daishonin manifested the life of the Buddha of limitless joy — the Buddha who has been enlightened since time without beginning and is one with the eternal Law. That is, the life-condition of the Buddha of limitless joy enlightened since time without beginning is attained through one’s actions, words and thoughts. This is the state of life inscribed on the Gohonzon.

​This guidance is an abstract from 'The World of Nichiren Daishonin Writings' with universal value and application​

In “The True Aspect of All Phenomena,” the Daishonin states, “A common mortal is an entity of the three bodies,26 and a true Buddha” (WND, 384), indicating that the true Buddha is an ordinary person. That’s because, in the Latter Day of the Law, a Buddha resplendently adorned with the thirty-two features and the eighty characteristics could not be the true lord of teachings. The true teacher of the Latter Day is instead an ordinary person in every aspect, but his true identity is that of the Buddha. Unless the teacher is an ordinary person with the heart of the Buddha, realizing the widespread propagation of the Law in a world of ordinary people who are steeped in the three poisons would be impossible.

​This guidance is an abstract from 'The World of Nichiren Daishonin Writings' with universal value and application​

Daishonin’s emphasis that the teacher who reveals the great Law that is to be widely propagated is an ordinary person. In “On Practicing the Buddha’s Teachings,” he stresses that the teacher who leads all people of the Latter Day to enlightenment is an “ordinary practitioner,” and that his disciples are “evil people defiled by the three poisons” (WND, 391). That is why persecutions are more severe in the Latter Day than in Shakyamuni’s time, and why the three powerful enemies are so fierce in attacking practitioners.In “On the Buddha’s Prophecy,” the Daishonin refers to the struggle of Bodhisattva Never Disparaging. In so doing, he confirms that because the teaching is spread in the Latter Day, not by a Buddha like Shakyamuni but by “an ordinary practitioner at the stage of hearing the name and words of the truth” (WND, 400), that person will encounter great persecution.

​This guidance is an abstract from 'The World of Nichiren Daishonin Writings' with universal value and application​

The Daishonin was still in exile on Sado Island while his followers in Kamakura were enduring the aftermath of his persecution. In the eyes of society, he was merely a lowly exile with his remnant followers.In “On Practicing the Buddha’s Teachings,” however, the Daishonin urges his disciples and followers to summon strong faith, aware that they will encounter great persecution. In addition, he says that “the battle between the provisional and the true teachings” (WND, 392) is only just getting under way, and he calls for the spread of the true teaching and the creation of an ideal society. He urges them to muster strong faith that aspires to spread the Law widely.

​This guidance is an abstract from 'The World of Nichiren Daishonin Writings' with universal value and application​

This is more important, was that the Daishonin needed to establish the correct way for ordinary people to manifest the world of Buddhahood just as they are— something that he himself had achieved. This was necessary to ensure the eternal perpetuation and widespread propagation of the Law after his passing.Therefore, in “The Object of Devotion for Observing the Mind,” the Daishonin indicates that Nam-myoho-renge-kyo is the essence of the Lotus Sutra, and that embracing Nam-myoho-renge- kyo is the basis for manifesting the state of Buddhahood as ordinary people, just as he had done. This is the principle of “embracing the Gohonzon is in itself observing one’s mind.” “Observing one’s mind” means perceiving the Ten Worlds in one’s life.Specifically, it means manifesting in one’s heart and mind the state of life of Buddhahood, which is no easy task. For that reason, the Daishonin clearly revealed the Law, explaining that we should take the five characters of Myoho-renge-kyo as our object of devotion.

​This guidance is an abstract from 'The World of Nichiren Daishonin Writings' with universal value and application​

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